upon sin before so now the worme shall have a sweete morsell of him Which some interpret also as a circumlocution of an ignominious or at least a vulgar buryall as if he had sayd he shall not have the buryall of the noble and honourable who usually are secured from wormes by spices and imbalmings spice and perfume fence the dead body against the worme But though he lived honourably death shall overtake him and he shall be buryed ignominiously or he shall be buryed among common men he shall not have that priviledge which appertaines to his state preservation from the wormes And which is a greater misery then both the former Thirdly He shall be no more remembred that is he shall be no more spoken of with honour but his name shall rot as a man that is not worth the remembring His name shall not be registerd with honour nor kept upon the file with men of credit and renowne So that as the first part of the verse shewes how his neerest relations and lovers shall forget him so this latter part shewes that he shall be remembred no more of any others The Original word which we translate to remember Meshciim secretarij zichronoth memoriae historiae monumenta zacha◠Masculus taken in other formes signifyes a history or a monument of record as also a recorder or register who writes and sets downe things for memory And hence also a man-childe in the Hebrew is called Zachar because the family is reckoned by the males they only being named in genallogyes and registred in the monuments of antiquity so that these words He shall be no more remembred sound thus much he shall be a man whose name is quite blotted or rased out of all memorialls And This curse of being no more remembred may be taken as was intimated before eyther first absolutely he shall not be thought of named or remembred at all or secondly relatively he shall no more be remembred with honour his name will smell worse then his rotten carkasse when he is dead and whensoever he is mentioned it will be like rakeing in a dunghill which raiseth up a filthy stench and vapour Possibly while he lived he was spoken of with honour he had many flatterers who crept to him bowed to him adored him and called him a gracious Lord but when he dyeth his reputation dyeth too he shall be no more remembred with honour when any man ceaseth to be remembred as he once was he may be said not to be remembred at all The worst and wickedest men that ever were in the world may be still remembred but when they are remembred it is with some marke of infamie or with a blacke brand upon their name Hence note Not to be remembred at all when we are dead or to be remembred with dishonour is the portion of the wicked Many pretious Saints have both lived in obscurity and being dead 't is scarse remembred that they ever lived but none of the knowne Saints did ever live in disgrace unlesse in their opinion who had no grace and being dead they are remembred by all who have grace with honour But They who have been most famous for wickednesse while they lived in this world the most famous oppressours adulterers and robbers have dyed undesiered and their name◠hath rotted being dead Prov. 10.7 David Psal 69.28 powreth out this curse upon his enemies Let them be blotted out of the booke of the living and not remembred among the righteous The Jewes were wont to number their familyes and to take their names so they did when they came out of Egypt In which sence the booke of numbers may be called The booke of the living and we may take the booke of the living in a double notion eyther first for the booke of those who lived naturally or secondly of those who lived spiritually and so were such as should live eternally Phil. 4.3 Rev. 3.5 David seemes to intend this booke of the living because he addeth let them not be remembred among the righteous As if he had sayd These men made an outward profession and seemed once to be in the list and catalogue of the righteous they had once an esteeme and a name among the people of God as all hypocrites have till they are unmasked but they have discovered themselves to be of another alliance therefore let them be no more named nor remembred as having any relation to that society Thus we may interpret that imprecation of Moses Exod. 32.32 when the Lords wrath waxed hott against the people of Israel and would have destroyed them Moses prayed Yet now if thou wilt forgive their sin and if not blot me I pray thee out of the booke which thou hast written that is out of the booke which thou hast commanded to be written as a record of the people of Israel As if he had sayd Voluit Moyses de libro legis deleri nomen suum ne unquā ulla in ea plus mentio fieret nec legislator haberetur vel dux populi Rab Sol Ex pungi se voluit ex catalogo quasi scriptorum patrum i. e. principum virorum populi Hebraei sc patriarcharum c. qui vocabatur liber Justorum Bold Ab ipso populi dei catalogo radi poscebat ut nulla deinceps inter fidelium nominis sui mētio fieret quamvis fidissimus dei servus esse perseveret Haec deletio nominis a libro viventium populi dei opprobriosa nimis erat infamis sceleratorum poena Id let me be reckoned no more for an Israelite especially let me not have a glorious honourable name in Israel such a one Moses had being the leader of that people Blot me out of the booke which thou hast written let not my name stand upon that record The Lord had sayd ver 20. Let me alone that my wrath may wax hot against them that I may consume them and I will make of thee a great nation And Moses besought the Lord c. As if he had said I stand not upon my own name I am so farre from being ambitiously desirous to be the head of a greater nation then these that rather then thy name should suffer I care not to be taken notice of as the head of this nation no nor as the meanest member of them no nor to be accounted so much as a common Israelite Blot me out of the booke which thou hast written This also is a fayre interpretation of Pauls meaning Rom. 9.3 when he wished himselfe accursed from Christ for his brethren his kinsmen according to the flesh We may suppose that Moses and Paul were moved with the same Spirit of zeale for the Glory of God in both their wishes And that when Moses wished upon that account to be blotted out of the Booke which God had written he wished the same thing which Paul did when he wished to be accursed or an anathema from Christ That is to be as a person separated
fatherlesse when extreamely needing the helpe eyther of God or man And so the word widow must be understood Rev. 18.7 where Babylon boasteth I sit as a Queene and am no widow that is I am neither friendlesse nor helplesse or as the next words seeme to expound it I shall see no sorrow which is usually the widows portion Thus in the Text by the widow and the fatherlesse wee must understand not onely those who are formally so but all in affliction who are equivalently so The armes of the fatherlesse have been broken In the former part of the verse he saith Thou hast sent the widow away empty charging the sinne personally upon Job here he onely sayth The armes of the fatherlesse have been broken As if he did not place the fault directly upon him yet some translate it so Thou hast broken the armes of the fatherlesse making it Jobs act However our rendring layes fault enough upon him and leaves him in particular without excuse while it speaks onely in gâ—nerall The armes of the fatherlesse have been broken For it is as if he had said thou hast permitted their armes to be broken And if he should object what if the armes of the fatherless have been broken what is that to mee Yes you being in place and power and having strength in your owne hands to preserve the fatherlesse if the armes of the fatherlesse have been broken the sinne must lye at your doore Every man is guiltie of all the evill which he hath power and a call to hinder and doth not hinder The armes of the fatherlesse Armes may be taken either properly or figuratively The arme properly is a noble and most usefull Limbe of the body we are not to understand it so here as if he had broken the naturall armes of their bodyes A mans arme is broken when his power is broken though his skin be not so much as touc ht So then Per brachia robur divitiae facultates quae Orphano pro brachijs manibus esse possunt intelliguntur By the armes of the fatherlesse wee are to understand whatsoever is the strength or makes for the defence of the fatherlesse The arme as was toucht in the former verse is put for strength because the arme hath much strength and activity in it for the defence and use of the whole body The estate the friends the kindred all the meanes helpes and ayds which are subservient to the good and protection of the fatherlesse are by a figure called the Armes of the fatherlesse These armes saith Eliphaz Have been broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confringere contundere The word notes an utter breaking a breaking to pieces To break as a thing is broken in a Morter with a pestle This breaking may be also considered two wayes 1 Non subveniendo 2 Detinendo substantiam ipsis a parentibus relictam either as done by a positive act or by a negative act that is by withholding that helpe which might preserve them from breaking The armes of the fatherlesse are broken by denying them protection as well as by exercising oppression upon them Thus wee see what a bill of inditement is here drawne up against Jâ—b how he is charged with crimes which are not onely against the light of Scripture but even against the very light of nature even with those crimes which his hand was farre from and his heart further from with those crimes which he did not onely forbeare to practice but which his soule did abhorre Hence observe That the most innocent persons are often charged with the foulest and sinfullest crimes Job was so cleare in his owne conscience from this accusation that he not onely professeth openly that he never did but imprecates a like vengeance upon himselfe if ever he had done it Chap. 31.21 If I have lift up my hands against the fatherlesse when I saw my helpe in the gate that is when by reason of my great power and authority in the place of judgement I could easily enough have done it no man daring to oppose or hinder mee but all rather being ready to countenance and assist me in it if I say when I had these advantages over the fatherlesse I did ever breake their armes then let mine arme fall from my shoulder blade and mine arme be broken from the bone As if he had said if I have done this thing let a divine and visible retaliation poynt me out for the man let all the world see and reade my sinne in my punishment and my injustice against man in the most discernable judgements of God upon my selfe Thus free and innocent was Job and yet thus accused And indeed if to accuse were enough there is no man in the world could be innocent or free Who is there of so unspotted a conversation that may not be spotted with accusation who while his conscience is pure may not have much dirt cast in his face Secondly Eliphaz accuses Job of all this not because he knew it to be so but because he thought it was so Whence note which hath formerly been toucht at That to charge any man upon surmise with things that wee cannot prove is a high breach not onely of charity but of justice The Lord reproves Jobs three friends in the last Chapter of this Booke because they had not spoken of him the thing that was right and as they had not spoken the thing that was right of God so not of Job They pitcht upon no reason why they condemned him so much but onely because he indured so much They concluded him a man of sinne because he was a man of sorrow The Apostle gives us the true genius of charity 1 Cor. 13.3 4. Charity beleeveth all things not that charity is so credulous as to take up every thing for truth which is scattered by any common and ungrounded report that 's no commendation in any man much lesse is it the commendation of a godly man therefore when the Apostle saith Charity beleeveth all things the meaning is Charity interprets every thing in the best sence which it will beare and makes the fayrest construction which every mans case and condition will admit And againe at the 5th verse Charity thinkes no evill that is it thinkes no evill of others As a godly man will not maintaine evill thoughts or suffer them to lodge within him in reference to any sinne which himselfe is tempted to commit So a charitable man will not maintaine or Iodge evill thoughts of others in reference to any sinne which he can onely suppose that they have committed Againe as charity thinkes no evill that is it doth not plot evill against others so thinkes no evill by a rash surmising it of others Thus charity beleeves all 's well and thinkes no evill How uncharitable then are they yea how unjust who beleeve all 's ill where they know of none and thinke the worst of them in whom they never saw any thing but what was
after evill things as they lusted neither be Idolaters as some of them were nor fornicators nor tempt Christ nor murmure c. He shuts up all with the same doctrine ver 11. Now all these things happened unto them for Ensamples and are written for our admonition upon whom the Ends of the Earth are come therefore let him that standeth take heed least hee fall The Apostle Peter also 2 Pet. 2. brings in first the instance of the Angells that fell secondly of the old world thiâ—dly of Sodome and Gomorrah Whom God condemned with an overthrow making them an ensample unto those that afâ—er should live ungodly The Scripture speakes of two sorts of Ensamples Fâ—rst for imitation secondly for caution The lapsed Angels the old world these Cities Sodom and Gomorrah are all left as Ensamples for caution that all after ages marking the old way of their sinne and punishment might feare to sinne and suffer as they have done Fourthly From the manner of this Expression which wicked men have troden taking the way conjunctively for the way both of sinne and punishment this troddennes of it notes the frequent passage which many have made through it They have not gone it once onely but often Hence observe As wicked men offend often so the Lord hath punished often as they have made pathes in sinne so God hath made pathes in Judgement It is easie to follow sinners as it were by the print and tract of those evills which have overtaken them But I passe it here because Eliphaz proceeds more directly to describe the punishment of wicked men in the next words Vers 16. Which were cut downe out of time and whose foundation was overflowne with a flood At this verse the Original hath a very conspicuous note of distinction The Jewes are very exact in observing the letters and the verses of every booke in the Bible and between these two verses is the middle of the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being exactly the same number of verses behinde as we have had before in this whole book of Job taking the 16th verse Inclusively So that now wee are halfe the booke over according to the number of verses The whole containing 1070. The former part hath had 535. and as many remaine for the latter part This I touch onely by the way Which were cut downe The words carry an alusion to the felling of trees as if hee had sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plerique reddunt succisi sunt sed verbum hoc nunquaÌ„ occurrit in ea significatione in sacris literis sed tantuÌ„ apud doctores HebraeoruÌ„ idque per meta thesin literarum a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum enim tantum occurrat in libro Job ibi vertitur rugare aut corrugare aut rugas contrahere These men were like great Oakes and tall Cedars but the Lord cut them downe The word is Conceived more properly signifying to wrinckle or to make furrowes in the face for this word is used but once more in all the Bible it is in the 16th Chapter of this Book ver 8th and there wee translate wrinckles Thou hast filled mee with wrinckles which is a witnes against me So some render it here Who were wrinckled out of time Now what are wrinckles they are the markes of old age and they shew that weaknes is coming upon us or that wee are in our declining Condition so that it is a very Elegant Expression to say They were wrinckled out of time that is they were old afore they were old before they were old according to the nature of man they were made old by the Judgements of God They lookt as if they were worne spent and eaten out by time whereas indeed they were spent eaten and worne out with the wrath and indignation of God which fell upon them Thus they were wrinckled out of time or before their time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine tempore vel non tempus i. e. antequam explerent vitae annos secundam communem naturae legem They were cut downe and no time as some render But it may be sayd as Solomon did Eccl. 3.1 There is a time for every thing how then could they be cut downe in no time There may be a twofold interpretation given of this Hebraisme First this to shew that they dyed a violent not a naturall death that eyther God by his immediate Judgements did cut them off or that he gave them up to the Justice of man who cut them off before their time Man hath a set time an ordinary time of dying the dayes of man are threescore yeares and ten this is the ordinary time of dying they that dye before are in Scripture sence Cut downe out of time or not in time that is not in that time at which men usually dye according to the course and custome of nature Secondly when 't is sayd They were cut downe without time the meaning is they were cut downe very suddenly as if it were done without any time at all God was so farre from lingring or taking up long time to destroy these men that he cut them downe as it were without any time at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine tempore verti potest sine mora even in a moment in an Instant as speedily as a man can thinke it farre more speedily then any man can do it He did it without delay As usually the grace of God so often the wrath of God makes no demurres Observe from the manner of Expression Cut downe That God brings ruining Judgements on the stoutest of sinners Hee doth not onely pull off some of their fruit and leaves or lopp off their branches but he cuts them downe yea hee stubs them up by the roots till there is nothing left they are cut downe root and branch Thus the Lord threatned the house of Jeroboam 1 King 14.10 Behold I will bring evill upon the house of Jeroboam and will cut off from Jeroboam him that pisseth against the wall that is every man of his house and him that is shut up and left in Israel that is him that is most esteemed as things shut up are and him that is least esteemed as things left abroad are or those who are secured or have secured themselves in strongest holds as men shut up are as well as those who are left naked and exposed to the easiest dangers as men left at large are and will take away the remnant of the house of Jeroboam that is all who have escaped or survived the former troubles as a man taketh away dounge till it be all gone that is till his house be utterly exterminated for dounge being a filthy and noysome thing men never leave taking it away from places where it is an annoyance till they have taken it all away That which is offensive in the whole nature of it is offensive in the least degree of it Againe When 't is sayd Hee cuts
Godly men at least intimated in this and toucht before conclude that they are happy when they appeare most miserable and that at their worst estate they are altogether above uncertainty For as they have a foundation so such a foundation as will stand all stormes and weathers What can be added to their felicity who are in an estate so good in the nature of it that they need not desire a change and so sure in the foundation of it that they need not feare a change much lesse an overflowing flood Eliphaz proceeds to describe the particular wickednes of those men or how they did Expresse their wickednesse Whose foundation was thus overflowne They say unto God depart from us c. JOB CHAP. 22. Vers 17 18. Which said unto God Depart from us and what can the Almighty doe for them Yet he filled their houses with good things but the counsell of the wicked is farre from me IN the former context Eliphaz had charged Job with impiety against God and called him to consider the dispensations of God in former times towards impious men here he shewes us what their impiety was It was impiety hightned into blasphemy The seven abominations which were in their hearts brake out at their lips and were vomited out of their mouths in blacke choler in choler as blacke as hell Vers 17. Which said unto God depart from us c. These words are filled with the very spirit of malice against God himselfe And we have the same breathed out in the same language in the former Chapter at the 14th verse there the reader may finde them explicated and I shall add somewhat for a further explication here Which said to God depart from us To this hight of madnes doe some wicked men arise their spirits being bigge with sinne they bring forth or belch out this monster of words They say to God depart from us They as it were send God a writ of Ejectment they doe not pray or entreate God to depart from them but with as much rudenes and incivillity as unholynes and prophanenes Say unto God depart from us 'T is a word of command from man but such a one as breakes all the commandements of God Moses Numb 16.26 beseeches the people saying Depart I pray you from the tents of these wicked men and touch nothing of theirs but here we have wicked men not praying God to depart but bidding him they say depart from us David speakes to the wicked Psal 119.115 Depart from me ye evill doers for I will keepe the commandements of my God he bids them begone He would not give them the least wellcome or entertainment And so Jesus Christ is described speaking to the wicked in the day of Judgement Matth. 7.23 Depart from me away get you out of my presence I will not have to doe with you I will doe nothing for you Depart His is a word of command indeed which though they have no will to obey yet they shall obey it whether they will or no. Thus in the present text wicked men presume to say to God himselfe depart from us c. Hence note First That wicked or meere carnall men have some appearances and impresses of the presence of God upon their spirits They could not say to God depart from us had they not some impressions and notions of God of the will and Law of God of the truth and power of God upon them They who are alienated from the life of God through the ignorance that is in them doe yet feele a presence of God with them Act. 17.27 That they should seeke the Lord if haply they might feele after him and finde him though he be not farre from every one of us Take mankind in generall good and bad beleevers and infidels there is a neerenesse of God unto them unto them all and that not onely a neerenesse of God in what the Apostle there speakes of common preservation vers 28. In him we live and move and have our being or of naturall communications of which the Apostle speakes there also From him we receave life and breath and all things vers 25. But further God is with them by a twofold light first by a light of Direction secondly by a light of Conviction All have a Light of direction 1. by the Law written in their hearts The Apostle is expresse for this Rom. 2.14 For when the Gentiles he meanes it of Gentiles unconverted which have not the Law doe by nature the things contained in the Law these having not the Law that is formally published and preached to them are a Law unto them selves Which shew the worke of the Law written in their hearts their conscience also bearing witnes c. And as all have a light of direction from the Law written in their hearts or in the booke of Conscience so also 2. they have a light of direction from the Law of the creation or from that which is written of God in the Booke of the creature The same Apostle makes this the ground of the righteousnes of God in that dreadfull Revelation of his wrath against all ungodlynes and unrighteousnes of men be they who they will who hold the truth in unrighteousnes because that which may be knowne of God is manifest in them or to them for God hath shewed it to them But how or where hath God shewed them this The Apostle answers in the next verse Rom. 1.20 For the invisible things of him from the creation of the world are clearely seene being understood by the things that are made even his eternal power and Godhead so that they are without excuse So that though all men have not a light of direction from God so powerfull as to change them and make them holy yet they have a light so cleare and full as is enough to make them guilty And when they refuse to follow this light of direction in doing what is right then followes that other light of convictiō their consciences troubling them or as the Apostles phrase is Rom. 2.15 their thoughts accusing them because they have done that which is not right This presence of God is common to all men to the worst of men and this is it which provokes them to say to God depart from us And this is argumēt enough to stop the mouth of the Atheist who saith in his heart there is no God when as yet he cannot stop the mouth of his owne conscience from saying there is a God while hee sayth and this he alwayes sayth eyther in plaine termes or in that which is equivalent to God depart from me And from hence wee may observe Secondly That the presence and manifestations of God to wicked men are a trouble to them None are troubled with the neerenes of God to them but they who are farre from him all naturall men are farre from God in state and in heart and God is neere all naturall men eyther in his word or in his works
be shortned in spiritualls the raine of holy doctrine shall not be removed from you or as vve translate thy teachers shall not be removed c. Some amongst us vvould have the teachers of holy doctrine removed lest by feeding them the bread vvater of the Land should fayle as if the charge of publick preaching the riches of the Grace of Christ would be an undoing or at least an impoverishing of the Nation Whereas I touch it onely by the way the Prophet comforts the people of God in the midst of all their wants outward afflictions that they should not want the presence of their teachers nor the showers of holy instruction by them Againe Joel 2.23 Be glad O Zion and rejoyce in the Lord your God for he hath given you the former raine moderately and he will cause to come downe the raine the former raine and the latter raine in the first month That vvhich vve render The former raine moderately others translate a Teacher of righteousnes Sanctè colludit propheta nominibus doctoris seu legislatoris pluvâ—ae seu imbris maturini serotini or according to righteousnes so you may finde in the Margin of your larger Bibles And that 's the great mercy vvhich Zion is to rejoyce in for can vve thinke that Zion the children of Zion should be called so earnestly to rejoyce meerly in natural raine or the effects of it because of the abundance of Corne and Wine and Oyle which the earth vvell vvatered usually produceth This is too poore a thing considered alone for Zion to rejoyce in Zion or the people of God doe and must confesse themselves unvvorthy of the least outward mercy even of a shovver of raine or of a sheafe of corne and they ought to praise God and be very thankfull for these But these are not properly the matter of Zions gladnesse and rejoycing In these the vvorld rejoyceth Who will shew us any good Psal 4.7 they are for Corne and Wine and Oyle but Lord saith David lift up the light of thy Countenance upon me Thou hast put gladnes in mine heart more then in the time that their corne and their wine encreased As if he had said Worldly men rejoyce in corne and vvine but I rejoyce more in the light of thy countenance The light of the favour of God and the light of the knowledge of God are the chiefe matters of a beleevers joy And this light of holy joy comes in usually vvith and by the raine of that doctrine which falls upon us from the mouth of God in the teachings of his divine Lavv. Receive the Law from his mouth But you vvill say What is this Lavv vvhich comes dovvne like raine from heaven and vvhich vve are to receive from the mouth of God I ansvver The Lavv may be taken tvvo vvayes First Strictly for the ten Commandements or the five Bookes of Moses vvhich are called the Lavv. Secondly More largely and so the vvhole vvord of God is the Lavv. Christ himselfe calls the Booke of Psalmes the Lavv tvvo or three times in the nevv Testament Joh. 10.34 Jesus answered them is it not written in your Law I have said yee are Gods vvhere vvas that vvritten in the 82d Psal v. 6. And so againe Joh. 15.25 But this cometh to passe that the word might be fullfilled that is written in their Law they hated me without a cause What Lavv doth he meane those vvords vve finde Psal 35.19 Take one text further 1 Cor. 14.21 In the Law it is written With men of other tongues and other lips will I speake unto this People Where is that vvritten Esay 28.11 So that the Law in a large sense is taken for the vvhole body of the vvord of God or for the general Revelation of the mysterie of his vvill in vvhich sense vvee may say the Gospel is the Lavv And the Gospel is expressely called the Law or rule of faith Rom. 3.27 So that by Law here vve may understand vvhatsoever the Lord hath given us eyther as a rule of life or as a rule of faith The Seaventy translate Eliphaz speaking in that latitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive whatsoever God delivers declares or puts forth Receive I pray thee the Law from his mouth From vvhose mouth from the mouth of God how can that be Indeed Moses vvent up into the Mount and vvas vvith God fourty dayes and there received the Lavv from his mouth but could Job Receive the Lavv from his mouth as Moses did I ansvver If God had called him to it as he did Moses he might But that 's not the purpose of Eliphaz Neither are wee I conceive to understand him of such a Receiving from the mouth of God as the old Prophets had vvho received the minde of God by Immediate Inspiration dictates from God himselfe for though they vvere not called up solemnly into a Mount as Moses to receive the Lavv yet the Spirit was sent to make knowne the minde of God to them And in that sence the Prophet Jeremiah is said to warne King Zedekiah from the mouth of the Lord 2 Chron. 36.12 And he did that which was evill in the sight of the Lord his God and humbled not himselfe before Jeremiah the Prophet speaking from the mouth of the Lord that is he received a vvord from God by an Extraordinary Revelation to carry unto the King vvho yet humbled not himselfe And so Esay 30.2 the Lord complaines of his people that walked to goe downe to Aegypt to strengthen themselves with the strength of Pharaoh c. and yet had not asked at his mouth that is had not asked direction in the thing according to the vvayes of Revelation then in use by enquiring of the Prophets or of the high Priest And the Lord tels the Prophet Jeremy Ch. 15.19 Prophetae sunt quasi os dei quia per ipsos loquutus est that he should be as his mouth if he would take forth the precious from the vile as if he had sayd if thou art faithfull in my vvork I will reveale my selfe to thee thou shalt speak even as if I my selfe spoke thou shalt be as my mouth Now I conceive Eliphaz doth not goe thus high when he bids Job Receive the Law from the mouth of God as if he vvere to expect Immediate direction and advice from him For then we may be sayd to receive a rule or a law from the mouth of God when vve receive that which God hath manifested at any time as a rule and lavv for us vvith the rest of his people to walke by they vvho receive that law once delivered from the mouth of God may be said to receive the lavv from his mouth though they are not the Immediate receivers of it yea though it were published some thousands of yeares before they vvere borne Some from these words collect that the books of Moses vvere written before this time and that Eliphaz did referre Job to those
said to be the midst or Center of the body now saith he keep the law in the very midst of thine heart in the safest place as the heart is the safest place the middle of the body so the middle of the heart is the safest place of the heart So vve may understand that of David I have hid thy Commandements in my heart Psal 119.11 And Deut. 6.6 These words which I command thee this day shall be in thine heart that is thou shalt lay them up there Of this laying up the law in the heart vve are to understand Eliphaz here as if he had sayd O Job thou hast often heard of the law but thou hast been a forgetfull hearer now heare it and hold it now as the Apostle exhorts the Hebrewes Heb. 2.1 give the more earnest heed to the things which thou hast heard or shalt hereafter heare lest at any time thou shouldest let them slip or thou shouldest run out as we there put in the margin as a leaking vessel Further This laying up the vvord in the heart is opposd unto a bare barren knowledge it is not enough to have the vvord of God in our heads that is to know it it is not enough to have the word of God upon our tongues that is to speake of it but we must lay it up in the heart For though the heart in Scripture takes in the understanding and the whole soule yet chiefly it respects the affections lay up the word in thine heart that is let thy affections be vvarm'd with it vvhile thy memory retaines and keepes it and thy understanding is enlightened vvith a true notion of it Hence Observe First The word of God is a precious thing We doe not lay up trifles and trash but precious things and treasure vve lay up our Plate and Jewells our Gold and Silver the vvord of God should be more to us than thousands of gold and silver it is the most precious Jewell 't is treasure and therefore it must be laid up Secondly The heart is the Arke or Cabinet in which the word must be laid up There was an Arke or Chest provided for the law Exod. 25.21 and that Arke was Christ he was typified by it and indeed the law would be too hot for our hearts too hot to lye there if it had not first layne in the heart of Christ wee since fallen could never have been an Arke for it if he had not been The tables of the law were laid in the Arke and the Arke in which the lavv vvas put had a mercy-seat vvhich did cover it all over The dimensions of the Arke and of the mercy-seate were exactly the same two cubits and a halfe in length and a cubit and a halfe in breadth Exod. 25.10.17 so that nothing of the law could appeare or rise up in Judgement against poore sinners The propitiatory or mercy-seate covered all Now as Christ hath been the Arke of the law to protect and cover us from the condemning power of it so the hearts of beleevers must be the Arke of the law where it must be layd up with a readines of minde to yeeld our selves up to the commanding power of it David prophecying of Christ saith Psal 40.10 I have not hid thy righteousnesse within my heart yet he had said before I delight to doe thy will thy law is within my heart To cleare which Scripture take notice that there is a twofold hiding of the righteousnesse or vvord of God in the heart First so as to obscure or conceale it from others in that sence David saith I have not hid thy righteousnesse in mine heart I have declared thy faithfullnes and thy salvation and not concealed thy loving kindnesse and truth from the great Congregation And thus no man ought to lay up the truths the law the promises of God in his heart to conceale and stifle them there Secondly There is a hiding of the law in our hearts first that it may be safe lest Satan or the world should snatch it from us Secondly That we may further consider of it when a man hath got an excellent truth or Scripture he should lay it up in his heart to ponder and meditate more upon it to draw out the sweetnes and to experience the power of it Thirdly That vve may have it ready at hand for our use and so the Scribe instructed for the kingdome of heaven is described by bringing forth out of his treasury things both new and old How sad is the condition of many that have heard much but laid up little or nothing at all of all that vvord which they have heard Some having laid it up in their note books are satisfied with that 't is good and usefull to doe so but doe not let it lye there get a Copie of it in your hearts a few truths in your hearts are better to you then many truths in your bookes no man was ever saved by the vvord in his booke unlesse that vvord were also written in his heart God commanded the Jewes Deut. 6.8 9. to vvrite the law upon the post of their houses and on their gates to bind them as a signe upon their hand and as frontlets between their eyes They were commanded also to put fringes upon the borders of their garments Numb 15.38 vvhich our Saviour calls Phylacteries Math. 23.5 these were ribands of blue silke or as some say scroles of parchment upon which the law being first wrought or written and then bound upon their garments they were to looke upon it and remember all the commandements of the Lord Num. 15.39 Vanissimi profecto pharisaei illi qui cum ipsi non servarent in corde mandaâ—a at membranulas decalogi complicantes quasi coronaÌ„ capiri facientes phylacterium eoc sua proprictate Custoditâ—rium est Bold Now saith Christ they make broad their Phylacteries and enlarge the borders of their Garments as much of the lavv as you vvill upon theiâ— Clothes but none of it in their hearts Thus the proud Scribes and Pharisees went about as it were Clothed with the vvord of God but his vvord was farre from their hearts nor did it appeare in their lives it is a meere vanity to have much of the law in our bookes while vve neglect to keepe it in our hearts and act it in our wayes The former is good but it doth no good without the latter The want of this the laying up the vvord in the heart causeth the great want of Saints in the things of God and as many loose that Grace which they seemed to have so many are at a losse in the use of that Grace which they have because they have not laid up the vvord of God in their hearts so carefully as they ought We say proverbially Sure bind and sure find They who would surely finde the comfort of the word of God when they need it had need to bind it sure when they receive it JOB CHAP. 22. Vers 23 24.25
knew him as a favourite that is trusted with secrets So David speakes Psal 25.14 The secret of the Lord is with them that feare him There is a secret in the plainest truths and doctrines of Godlines both in Law and Gospel and many know the doctrine who know not the secret any common professor may know the doctrine but the sincere onely know the secret that is the power and efficacy the sweetnes of comfort of the doctrine There is also a secret of God with his in blessing and prospering them in the world of which Job speakes Chap. 29.4 as there is also a secret and imperceptible curse which the Prophet calls the Lords blowing upon what men have in their possession or for their use Hag. 1.9 But besides these there is a secret of favour which is the sealing of the Spirit the gift of the hidden Manna and of the white stone with a new name in it which no man knoweth saving he that receiveth it Rev. 2.17 This secret of the Lord is with them that feare him and there is yet another secret of his with them even the secret of his purpose and intendment concerning his owne providentiall workings Which while many or all see yet they know not the meaning of them I meane it not onely of the wicked and carnall but even of many who are holy and spirituall in the maine The secrets of providence are knowne onely to some choyce ones to some of an excellent Spirit and high attainements to some Abrahams c. intimate friends who are to God as his owne soule There is a secret of the Lord which is with all them that feare him yet some of his secrets are not with many of them who feare him What Job spake in the 12th Chapter of this Booke ver 2. reproving the pride of his friends Yee are the men and wisdome shall dye with you you I trow have ingrossed all wisdome and others must borrow of you The same we may speake soberly and approvingly of some humble Godly men they have the knowledge of God and it is but little that others have though they have a saving knowledge Some conceive the Prophet upbraiding the Jewes Isa 58.2 As if they affected to be looked upon not onely as such as know God but as such as know him intimately and were his bosome friends They seeke me dayly and delight to know my wayes as a nation that did righteousnesse and forsooke not the ordinance of their God they aske of me the Ordinances of Justice they take delight in approaching unto God They who doe indeed as these Jewes seemed to doe may be numbred among those of the highest forme that know God Why doe they that know him not see his dayes Here Job hath found out somewhat knowable which they who know God doe not alwayes know and that is as hath been shewed the season of his judgements Hence Note First The judgements of God are often eyther deferred carried so closely and secretly that the wisest and holyest men cannot alwayes discerne or see them The judgements of God are often deferred in this life and they are very often concealed though presently executed That is not alwayes true which Eliphaz asserted Chap. 22.19 The righteous see it and are glad the innocent laugh them to scorne The righteous sometimes see the judgements of God upon wicked men his care watching over themselves but they do not alwayes see eyther for as a wicked man may doe evill a hundred times that is very often and goe unpunished as is intimated Eccl. 8.12 So a wicked man may be punished a hundred times and yet not one of his punishments seene Some judgements of God are great and sore which yet fall not under the observation of the best of the wisest of the holiest in the world They that know him doe not see his dayes God for terror and warning to others doth judgement upon some openly Deut. 7.9 10. Know therefore the Lord thy God he is God the faithfull God who keepeth covenant and mercy with them that love him and keepe his commandements to a thousand generations and repayeth them that hate him to their face to destroy them He will not be slacke to him that hateth him he will repay him to his face Here are two things in this Text concerning the judgements of God That they shall come first suddenly secondly openly they shall come suddenly God will not be slack they shall come openly God will repay them to their face as they sinned openly so they shall be punished openly Thus God repayd the Sodomites he payd them to their face so he repayd Pharaoh and so the rebelling Jewes and he was not slack for as the Psalmist saith while the meate was in their mouth the wrath of God fell upon them Thus 't is sometimes yet judgements are often deferred and hidden What the Apostle speakes Rom. 9.22 is applicable here God willing to shew his wrath and make his power knowne indured with much long suffering the vessells of wrath fitted for destruction there are vessells of wrath fitted for destruction throwne to hell not onely to a temporall but to an eternall destruction yet God did indure them with much long suffering that is he did not presently powre out wrath upon them he was so farre from casting them presently to hell that he did not afflict them with any trouble in this life but indured them with much long suffering and patience David was much astonished with this consideration Psal 36.6 Thy righteousnesse is like the great mountaines thy judgements are a great deepe Take both together Thy righteousnesse is like the great mountaines the mountaines of God that is thy righteousnesse indures and remaines inviolable But though it be so yet the execution and actings of thy righteousnesse are not alwayes decerneable for thy judgements are a great deepe that is when God doth execute and put forth his righteousnesse few see it his judgements are a great deepe many deepes who can goe to the depth of them how unsearchable are thy judgements saith the Apostle Rom. 11.33 they are such and so deepe that none can reach the bottome of them and therefore no wonder if they are sometimes hidden from those that know God Secondly Whereas Job sayth Why seing times are not hidden from the Almighty doe they that know him not see his dayes We may Note That if any thing which God doth in this world be seene by any Godly men are in the Greatest likely-hood to see it And that upon a twofold ground first because they have the best eyes and sences most exercised to discerne what God is doing And as this is because they have the best internal light and purest principles to make this discovery with So in the second â—lace because they stand fayrest in the eye of God to have his providences manifested and expounded to them For as God by the Spirit expounds his word so his workes to his choycest servants
so for the probation or tryall of others Christ saith Math 10.35 I am come to set a man at variance against his father and the daughter with her mother and the daughter in law against her mother in law and a mans enemies shall be they of his owne house Such divisions the Lord makes on the earth that it may appeare how strongly and immoveably his faithfull ones are united unto him As we are to ascribe our union so our divisions to God it is he that ordereth all these things though they flow from the corruption pride and selfeishnesse of men When there are divisions and emulations among us we shew our selves as the Apostle speakes 1 Cor 3.3 and walke as men But God sheweth himselfe righteous and acteth as God He divideth the Sea by his power And by his understanding he smiteth through the proud The dividing of the Sea was ascribed to the power of God in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ictu deprimere ut quum paxillus ictu corpori solido imprimitur and here his smiting through the proud is ascribed to his understanding The word signifies to strike so as to destroy or kill to strike dead Isa 30.26 Numb 24.8 God striketh home when he striketh the proud But who or what are the proud ones whom God smiteth through The word is Rahab as was toucht before in the generall interpretation of the verse signifies two things first strength so some render it here By his understanding he smiteth through strength that is those things which are strongest The very weakenesse of God is stronger then man and therefore there is nothing so strong but God can quickly smite it through or destroy it Secondly it signifyeth pride because men usually are proud of their strength whence that caution Jer. 9.23 Let not the mighty man glory in his might Any kinde of strength is apt to make man proud the strength of his estate and purse is a great temptation to pride strength of body strength of parts strength of wit and understanding which is the highest and noblest naturall strength puts on to pride yea so strange are the wayes and methods of temptation the very strength of grace or spirituall strength hath blowne up some with pride For though humility flow properly from the strength of grace and the more grace the more humility yet upon a presumption of the greatnesse and strength of their graces some have been proud and high-minded that is they have not lived in such dependance upon Christ as they ought Our strength lyes much in the sence of our weakenes because then we goe out of our selves to Christ for strength that is the meaning of the Apostles confession When I am weake then am I strong 2 Cor. 12.10 And they who are strong in themselves must needs be weake because the strength of God goeth out against them And therefore it will not be unprofitable for us before I come to the speciall explication of the proud here intended to meditate upon and make use of this Scripture in the full latitude compasse of the word For whosoever he is that is proud whether he be proud of his naturall or civill or supernaturall strength let him looke to himselfe God understandeth him and by his understanding he will smite through the proud The proud man is alwayes in danger of falling though because of his pride he least of all men eyther feareth or suspecteth a fall How can they be safe against whom God hath declared himselfe an enemy There 's no armour of proofe against the stroakes of God if God smite as an enemy he smiteth through and so he alwayes smiteth the proud Saul attempted more then once to smite David to the wall with his Javelin yet David avoyded his blow and got out of his furious presence But when God casteth his Javelin at the proud they shall not escape a smiting through and nayling to the wall By his understanding he smiteth through the proud But more distinctly who is the proud in the text whom God smiteth through First Some say the Devill He indeed is the proud one his pride was his fall from God and God hath smitten him through for his pride Secondly Others understand by the proud the whale in the Sea Et scientia stratus est cetus 70 i. e suo imperio subegit thus the seventy translate and by his knowledge he hath destroyed the Whale or Leviathan of whom the Lord saith in the 41th Chapter of this booke v. 34. He is a king over all the children of pride Intelligentia sia percussit Gigantus Targ Thirdly The Chaldee paraphrase sayth He hath smitten through the Giants Which whether it be meant of the Whales who are Giants among the fishes of the Sea or of Giants who are like Whales at land bigger and more formidable then the rest of men the sence is the same both agreeing in this that God can quickly destroy and subdue those who are greatest strongest and so proudest in this world But leaving all these suppositions I shall conclude Fourthly That by the proud we are rather to understand the strong and mighty waves and waters of the Sea in their greatest hight and pride This holdeth fayrest correspondence with the former part of the verse He divideth the sea by his power that is Percutit i. e. domat compescit superbiam maris Drus Sua potentia scâ—nâ—it mara intelligentia sua compescit ejus ferociam Tygur Cum deus tranquillat mare percutere et â—onculcare videtur superbum Pined He rayseth stormes and so divides the waters and when the Sea is in its greatest rage then by his understanding he smiteth through the proud the proud waves aad so maketh a calme The sea in it selfe especially in its swellings and stormings is a proud creature and that title or epethite of pride is often given to it we reade Psal 124.5 of proud waters and Job 38.11 of the proud waves at the 13th verse of the Epistle of Jude we reade of raging waves of the sea and Luke 21.25 of roring waves of the sea The Prophet Jer 12.5 speaketh of the swelling of Jordan so that when Job sayth by his understanding he smiteth through the proud we may clearely interpret him of the sea-waves then which nothing in appearance is more proud and swelling and therefore when God allayeth and guideth the high-growne waves of the Sea he may well be sayd to smite through the proud Hence note God knoweth how to bring downe the Sea in its greatest rage and pride God doth it by his understanding as wel as by his power As God hath power enough to divide the Sea and make it stormy so he hath understanding enough to calme and quiet it We read Math 8.23 24 25 26 27. That Christ being entred into a ship with his Disciples a great tempest arose insomuch that the ship was covered with the
and terror as appeared like one In the Booke of the Revelation which hath as one of the Ancients speaketh as many mysteryes as words the dreadfull judgements prophecyed to come upon the world in the severall Ages of it are expressed by Thunder Revel 10.4 And when the seven thunders had uttered their voyces I was about to write and I heard a voyce from heaven saying unto mee seale up those things which the seven thunders uttered and write them not And as elsewhere so especially in this booke of Job we find those things which carry the greatest strength and terror in them exprest by thunder Job 39.19 Hast thou given the horse strength hast thou clothed his necke with thunder that is hast thou made the horse who is so strong and terrible And at the 25th verse treating still of the horse he sayth among the trumpets Haec nos cogitata et levitèr cōmemorata obstupefaciūt quid si majora quae illius potestate continentur c. Pined Quis comprehendere potest ingentes domini virtutes quae velut vocem tonitrui more attollant prae magnitudine et multitudine Merc Quis satis consideret Pisc Tonitru fortitudinū vocat sermonem clarum fortitèr prolatum quod sit velut tonitru maximum Coc Tonitru potentiae i. e. Ipsum intonantem loquentem coram Argumentum est per comparationem majoris Jun Tonare eos dicimus qui orarationis et eloquentiae vi maximè pollent Novar ha ha and he smelleth the battaile afarre of the thunder of the Captaines and the shouting that is the horse is pleased to heare the Great Commanders speake with a loud voyce eyther directing threatning or encouraging their Souldiers Thus the Thunder of Gods power is some wonderfull act of his power which lifts up its voyce as it were like Thunder This who can understand none can The word signifyes also to weigh and consider so some render it here Who can sufficiently consider the Thunder of his power who can consider it as he ought eyther first according to the depth and mysteriousnesse of it or secondly according to the dignity and worthines of it Thirdly These words who can understand the thunder of his power may be expounded of the highest and clearest publication of his power The thundering of it out As if Job had sayd I have whispered a little to you but if God should thunder out himselfe or if his workes were spoken out as they deserve in thunder the minds of men would be amazed and their understandings confounded The thunder of his power who can understand 'T is usuall among the learned to expresse high eloquence and strong confidence of speech by thundering It was sayd of Alcibiades that hee thundred Greece He was a man so mighty in Elocution that he made his hearers tremble And hence Christ himselfe surnamed two of his owne Disciples James the son of Zebedee and John the Brother of James Boanerges which is The Sons of Thunder They did not speake as we say like a mouse in a cheese but with a great voyce and with a greater spirit they spake the messages of heaven as if it thundered from heaven There may be a great force in a low voyce while what is spoken comes with much clearenes of reason and strength of Authority or as the Apostle gives it in the evidence and demonstration of the Spirit but when all these are convayed by a mighty voyce a voyce like thunder how forceable are they Basil was sayd to Thunder in his doctrine and lighten in his life Such to the hight was that voyce of words in Mount Horeb at the giving of the Law Which voyce they that heard intreated that the Word should not be spoken to them any more Heb 12.19 that is that it should not be spoken to them any more in that manner or by an immediate voyce from God as appeares Exod 20. v 18 19. And all the people saw the Thunderings and the lightnings and the noyse of the Trumpet c. And they sayd unto Moses speake thou with us and we will heare but let not God speake with us lest we dye We cannot understand the Thunder of his power Hence note Man is not able to receave and beare those highest discoveryes of God God can speake in such a light as will blind the eyes of man and in such a language as will rather astonish then instruct him As among beleevers they who are carnal and babes in Christ are not able to eate strong meate they must be fed with milke as the Apostles speakes 1 Cor. 3.2 So wee may say of all Beleevers even of those that are strongest God doth onely whisper and speake gently to them the thunder of his power they cannot understand For as there is a peace of God which passeth all understanding Phil. 4.7 they that have it not understand nothing of it and they that have it understand but little of it it passeth all understanding not a naturall understanding onely but also a spirituall And as there is a love of Christ passing knowledge Eph. 3.19 which yet we should labour to know a love which hath an incomprehensible height and length and bredth and depth in it which yet all the Saints are labouring to comprehend so there is a manifestation of the will and workes of God a Thunder of his power which were it made and spoken out to us our understanding could not graspe nor comprehend how much soever we should desire and labour to comprehend it And therefore God is pleased to put the treasure of his minde and messages in earthen vessells not onely as the Apostle gives the reason 2 Cor 4.7 That the excellency of the power may be of God and not of us but he doth it also condiscending to our weakenes lest if he should give out this treasure immediately from himselfe or should put it into some heavenly vessel we should not be able to beare the excellency or as Job here speakes The Thunder of his power Thus after a very long ventilation of the Question between Job and his friends wee are arrived at the Conclusion of their dispute Job hath answered two of his friends thrice the third Zophar I meane onely twice He it seemes gave out and sate downe whether satisfyed or wearyed whether having no more to say or being unwilling to say any more or thinking that enough had been sayd already I determine not But though Jobs friends have done arguing against him yet he hath not done arguing for himselfe Which he doth in five entire Chapters twice called the continuation of his Parable In what sence he calleth his ensuing speech a parable together with the subject matter of it may through the Gratious presence and supply of the Spirit of Jesus Christ who hath helped hetherto and hath not suffered that little oyle in the Cruse to fayle shine forth with a clearer light A TABLE Directing to some speciall Points noted in the
precedent EXPOSITIONS A ABoundance a great tryall of Grace as wel as want 151 Abundance of worldly things not to be desired yet may lawfully be enjoyed 250 Accusation to accuse meerely upon suspition very uncharitable 83 84 Acquainting our selves with God what it is and the several steps by which Saints arise to it 207 208 209. A twofold acquaintance with God 210. The more we are acquainted with God the more like we are to him 211. No acquaintance with God but by a Mediator 211. We can have no true peace till we acquaint our selves with God 214. While wee are unacquainted or estranged from God we are estranged from Good 216. Acquaintance with God brings in all Good 218 Adams sin in eating the forbidden fruit how aggravated in one particular 57 Three things in Adams sin 706. Sin of Adam fallen upon his whole posterity three wayes 706 Adultery the kinds of it 575. The extreame wickednes of it set forth many wayes 576 577 Adulterer hath a waiting eye which implyeth three things 583 Affliction hath much instruction in it 15. God hath abundance of affliction in his hand 97. Difference between the afflictions of a Godly and a wicked man 99. Affliction doth usually vent it selfe by complaints groanes 305. Afflictions abide long upon some who are eminently godly 308 The afflictions of some exceed all their complaints 309. There are two things which a godly man may see in his greatest afflictions which are matter of thanksgiving 312. God sweetest to the soule in affliction 320. Affliction drives the godly neerer to God 322. Affliction a tryall 380. Afflictions fore-appoynted by God 444. God hath variety of afflictions in his hand to exexercise his children with 448. We deserve more and sorer afflictions then God layeth upon us 450. A godly man may be unable to beare afflictions any longer 459 Angels how in a place 109. Angels Gods Armyes or host 690. Angels how they may be called the pillars of heaven 781 Angry dispensations of God make all tremble 786 Appoyntment how all things are under a divine appointment shewed by several instances 445 446. Arke in which the Law was put typed Christ 227 Arme in Scripture notes power 71 Armyes of God what they are 690. All creatures the Armyes of God up on a threefold consideration 692 Asses or wild asses the resemblance between them and the wicked shewed in severall things 514 Assemblyes of the Saints to worship are the dwelling place of God 199 Ayre how it may be called an empty place 754 B Barren land a cursed land 607 Beasts evill men are like beasts or beastiall in their dispositions and actions 513 Beleever he hath no opinion of his owne strength 344 Boanerges why two of the Disciples called so 824 Body in what sence every sin that a man doth except adultery is without the body 580 Bodyes of the wicked shall be raysed immortall though not incorruptible 751 Booke of the living what meant by it as also what by the Booke which God hath written 628 629 Brethren of two sorts 53. To doe wrong to or not to releive a brother hightens the sin 53 Building and to be built up what it signifyes in Scripture 134 135 C Carnal men their spirits are meerely mercenary 164. They are full of unconstancy 602 Censure The best of men may fall under the hashest Censures 357 Change twofold made in a sinner by grace 701 Changes of time or season none beyond this world 779 Charity must and will make ventures 45. Charity is accepted and uncharitableness condemned in the smallest matters 63. Churlish persons sticke at small charities as wel as great 64 How charity beleeveth all things 84. Children why compared to a building 235 Christ an everlasting foundation 154 Christ how he commeth as a theife 573 Cisterns what kind of cisterne the creature is 217 Cloathing put for all good things of this life 59 Clouds and darkenes how God is sayd to dwel in them 125. Clouds what they are 764. Why appropriated unto God 764. That waters are contained in the Clouds a great wonder in three things 766. Three inferences from it 767 Comforts smal comforts are welcome to us in times of great affliction 527 Complaining to complaine more then we have cause is very sinfull 310 Condemnation God will for ever acquit the righteous from it 356 Confidence of many proceedeth onely from ignorance 454 Conscience Gods Deputy in man 597 Consideration the want of it causeth us to be so little affected with great things 115 116 Contentation it is our duty to sit downe quiet and content under the saddest dispensations of God 213 Contention about worldly things to be carefully avoyded 488 Continuance things which continue but a little while are but of little worth 658 659 Conviction most sinners have a secret conviction upon them that what they doe is not good 595 Covetousnes knoweth no bounds 531 Counsel of the wicked what 175. The excellency of good counsel 723. Good and gracious counsel should be given the weake 723 Creatures we ought to consider the several excellencyes of them 116. The creature leads us to God 118. Creature can neyther hold nor give out the good it hath but by a word from God 217. The goodness and glory of the creature is nothing compared with God 710 Creation we ought joyntly to acknowledge the Father Son and Spirit in the worke of creation 806 Cruelty of man to man boundlesse 528 Curiosity very naturall to man to be enquiring into times 471 Curse sin brings a curse with it 607 They who are generally under the curse of men are often under the curse of God too 608. Why sin doth not alwayes bring a curse 609. How the wicked are alwayes cursed even in their greatest prosperity 609 610 D Damned under endlesse sufferings one reason of it 43 Darkness twofold external internal this internal darkenes twofold 93 94 Day night in what sence they end after the end of this present world 778 Day or to day taken two wayes in Scripture 300 Dayes of God or day of God what in Scripture 474 Death when and to whom sudden 9â— The death of a wicked man is violent to him though he dye in his bed 668 Death the territory of it as large as that of sin 619 death hath more power over great sinners shewed two wayes 620. 622. Some remembred after death chiefely for the strangenes of their death 625 626 Declining in reference to the wayes of God twofold 393 394. Some decline in them others decline from them 395. Declining from the wayes of God twofold first to the right hand secondly to the left 395 396. Whether a godly man may decline or no. 396. Declinings in grace severall causes of it 398 399 All sin is a declining from the wayes of God 400 Decree by man what how he may be sayd to decree a thing and have it established 275. The successe of our decrees or counsels is a great mercy 278. The successe